Mahabharata — Volume VIII (Dutt edition) — Chapter 93
MBh 8 93.1
युधिष्ठिर उवाच कथं कार्यं परीक्षेत शीघ्रं वाथ चिरेण वा। सर्वथा कार्यदुर्गेऽस्मिन् भवान् नः परमो गुरुः॥
yudhiṣṭhira uvāca kathaṃ kāryaṃ parīkṣeta śīghraṃ vātha cireṇa vā| sarvathā kāryadurge'smin bhavān naḥ paramo guruḥ||
Yudhishthira said You, O grandfather, are our highest preceptor in the matter of all acts which it is difficult to perform. I ask, how should one judge of an act regarding one's obligation to do it or of abstaining from it? Is it to be judged quickly or with delay?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.2
भीष्म उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। चिरकारेस्तु यत् पूर्वं वृत्तमाङ्गिरसे कुले॥
bhīṣma uvāca atrāpyudāharantīmamitihāsaṃ purātanam| cirakārestu yat pūrvaṃ vṛttamāṅgirase kule||
Regarding it is cited the old discourse of what took place regarding Chirakarin born in the race of Angirasa.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.3
चिरकारिक भद्रं ते भद्रं ते चिरकारिक। चिरकारी हि मेधावी नापराध्यति कर्मसु॥
cirakārika bhadraṃ te bhadraṃ te cirakārika| cirakārī hi medhāvī nāparādhyati karmasu||
Twice blessed be the man who thinks long before he acts! One man who thinks long before he acts is surely possessed of great intelligence. Such a man never offends in an act.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.4
चिरकारी महाप्राज्ञो गौतमस्याभवत् सुतः। चिरेण सर्वकार्याणि विमृश्यार्थान् प्रपद्यते॥
cirakārī mahāprājño gautamasyābhavat sutaḥ| cireṇa sarvakāryāṇi vimṛśyārthān prapadyate||
There was once a highly wise man by name Chirakarin, who was the son of Gautama. Thinking for a long time upon every aspect of proposed acts, he used to do all he had to do.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.5
चिरं स चिन्तयत्यर्थांश्चिरं जाग्रच्चिरं स्वपन्। चिरं कार्याभिपत्तिं च चिरकारी तथोच्यते॥
ciraṃ sa cintayatyarthāṃściraṃ jāgracciraṃ svapan| ciraṃ kāryābhipattiṃ ca cirakārī tathocyate||
He passed by the name of Chirakarin because he used to think long upon all matters, to remain awake for a long time, to sleep for a long time, and to take a long time in performing such acts.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.6
अलसग्रहणं प्राप्तो दुर्मेधावी तथोच्यते। बुद्धिलाघवयुक्तेन जनेनादीर्घदर्शिना॥
alasagrahaṇaṃ prāpto durmedhāvī tathocyate| buddhilāghavayuktena janenādīrghadarśinā||
But still he passed for an idle man. He was also considered as a foolish person, by every person of a light understanding and shorn of foresight.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.7
व्यभिचारे तु कस्मिश्चिद् व्यतिक्रम्यापरान् सुतान्। पित्रोक्तः कुपितेनाथ जहीमां जननीमिति॥
vyabhicāre tu kasmiścid vyatikramyāparān sutān| pitroktaḥ kupitenātha jahīmāṃ jananīmiti||
On a certain occasion, seeing an act of great fault in his wife, the father Gautama, passing over his other children commanded in anger this Chirakarin, saying,-kill this women!
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.8
इत्युक्त्वा स तदा विप्रो गौतमो जपतां वरः। अविमृश्य महाभागो वनमेव जगाम सः॥
ityuktvā sa tadā vipro gautamo japatāṃ varaḥ| avimṛśya mahābhāgo vanameva jagāma saḥ||
Having said these words without much thought, the learned Gautama, that foremost of persons engaged in the practice of Yoga, that highly blessed ascetic, left for the forest.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.9
स तथेति चिरेणोक्त्वा स्वभावाच्चिरकारिकः। विमृश्य चिरकारित्वाच्चिन्तयामास वैचिरम्॥
sa tatheti cireṇoktvā svabhāvāccirakārikaḥ| vimṛśya cirakāritvāccintayāmāsa vaiciram||
Having after a long while assented to it, saying,-So be it,-Chirakarin, on account of his very nature, and owing to his habit of never performing any act without much thought, began to think for a long while.-पितुराज्ञां कथं कुर्यां न हन्यां मातरं कथम्।
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.10
कथं धर्मच्छलेनास्मिन् निमज्जेयमसाधुवत्।१०॥
kathaṃ dharmacchalenāsmin nimajjeyamasādhuvat|10||
How shall I obey the order of my father, and yet how avoid killing my mother? How shall I avoid sinking, like a wicked man, into sin in this plight in which contradictory duties are dragging me into opposite directions?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.11
पितुराज्ञा परो धर्मः स्वधर्मो मातृरक्षणम्। अस्वतन्त्रं च पुत्रत्वं किं तु मां नानुपीडयेत॥
piturājñā paro dharmaḥ svadharmo mātṛrakṣaṇam| asvatantraṃ ca putratvaṃ kiṃ tu māṃ nānupīḍayeta||
Obedience to the orders of the father forms the highest merit. The protection of the mother again is a clear duty. The condition of a son is fraught with dependence. How shall I avoid being affected by sin?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.12
स्त्रियं हत्वा मातरं च को हि जातु सुखी भवेत्। पितरं चाप्यवज्ञाय कः प्रतिष्ठामवाप्नुयात्॥
striyaṃ hatvā mātaraṃ ca ko hi jātu sukhī bhavet| pitaraṃ cāpyavajñāya kaḥ pratiṣṭhāmavāpnuyāt||
Who is there that can be happy after having killed a woman, especially his mother? Who again can acquire prosperity and fame by disobeying his own father.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.13
अनवज्ञा पितुर्युक्ता धारणं मातृरक्षणम्। युक्तक्षमावुभावेतौ नातिवर्तेत मां कथम्॥
anavajñā pituryuktā dhāraṇaṃ mātṛrakṣaṇam| yuktakṣamāvubhāvetau nātivarteta māṃ katham||
Regard for the father's order is obligatory. The protection of my mother is equally a duty. How shall I so act that both obligations may be satisfied?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.14
पिता ह्यात्मानमाधत्ते जायायां जज्ञिवानिति। शीलचारित्रगोत्रस्य धारणार्थं कुलस्य च॥
pitā hyātmānamādhatte jāyāyāṃ jajñivāniti| śīlacāritragotrasya dhāraṇārthaṃ kulasya ca||
The father puts his own self within the mother's womb and takes birth as the son, for continuing his practices, conduct, name and race.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.15
सोऽहं मात्रा स्वयं पित्रा पुत्रत्वे प्रकृतः पुनः विज्ञानं मे कथं न स्याद् द्वौ बुद्ध्ये चात्मसम्भवम्॥
so'haṃ mātrā svayaṃ pitrā putratve prakṛtaḥ punaḥ vijñānaṃ me kathaṃ na syād dvau buddhye cātmasambhavam||
I have been begotten as a son by both my mother and my father. Knowing as I do my own birth, why should I not have this knowledge?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.16
जातकर्मणि यत् प्राह पिता यच्चोपकर्मणि। पर्याप्तः स दृढीकारः पितुर्गौरवनिश्चये।१६।।
jātakarmaṇi yat prāha pitā yaccopakarmaṇi| paryāptaḥ sa dṛḍhīkāraḥ piturgauravaniścaye|16||
The words spoken by the father while performing the initial rite consequent upon birth, and those that were spoken by him on the occasion of the subsidiary rite are sufficient (evidence) for settling the respect due to him and, indeed, confirm the respect actually paid to him.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.17
गुरुरम्यः परो धर्मः पोषणाध्यापनान्वितः। पिता यदाह धर्मः स वेदेष्वपि सुनिश्चितः॥
gururamyaḥ paro dharmaḥ poṣaṇādhyāpanānvitaḥ| pitā yadāha dharmaḥ sa vedeṣvapi suniścitaḥ||
On account of his bringing up the son and instructing him, the father is the son's foremost of superiors and the highest religion. The very Vedas sanction it as certain that the son should consider what the father says as his highest duty.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.18
प्रीतिमात्रं पितुः पुत्रः सर्वं पुत्रस्य वै पिता। शरीरादीनि देयानि पिता त्वेकः प्रयच्छति॥
prītimātraṃ pituḥ putraḥ sarvaṃ putrasya vai pitā| śarīrādīni deyāni pitā tvekaḥ prayacchati||
The son is only a source of joy to his father. The father is all in all to a son. The body and all else that the son has he has got from the father alone.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.19
तस्मात् पितुर्वचः कार्यं न विचार्यं कदाचन। पातकान्यपि पूयन्ते पितुः शासनकारिणः॥
tasmāt piturvacaḥ kāryaṃ na vicāryaṃ kadācana| pātakānyapi pūyante pituḥ śāsanakāriṇaḥ||
Hence, the commands of the father should be obeyed without ever questioning them in the least. The very sins of one who obeys his father are cleansed.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.20
भोग्ये भोज्ये प्रवचने सर्वलोकनिदर्शने। भर्चा चैव समायोगे सीमन्तोन्नयने तथा॥
bhogye bhojye pravacane sarvalokanidarśane| bharcā caiva samāyoge sīmantonnayane tathā||
The father is the giver of all articles of enjoyment, of all articles of food, of instructions in the Vedas, and of all other knowledge of the world. The father is the performer of such rites as Garbhadhana (the ceremony for the attainment of puberty by the wife), and Simantonnayana the ceremony performed by the husband in the fourth, sixth, or eighth, month of gestation.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.21
पिता धर्म: पिता स्वर्गः पिता हि परमं तपः। पितरि प्रीतिमापन्ने सर्वाः प्रीयन्ति देवताः॥
pitā dharma: pitā svargaḥ pitā hi paramaṃ tapaḥ| pitari prītimāpanne sarvāḥ prīyanti devatāḥ||
The father is religion. The father is heaven. The father is the highest penance. The father being pleased all the gods are pleased.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.22
आशिषस्ता भजन्त्येनं परुषं प्राह यत् पिता। निष्कृतिः सर्वपापानां पिता यच्चाभिनन्दति॥
āśiṣastā bhajantyenaṃ paruṣaṃ prāha yat pitā| niṣkṛtiḥ sarvapāpānāṃ pitā yaccābhinandati||
Whatever words are spoken by the father, become blessings that attach to the son. The words of joy that the father utters purify the son of all his sins.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.23
मुच्यते बन्धनात् पुष्पं फलं वृक्षात् प्रमुच्यते। क्लिश्यन्नपि सुतं स्नेहैः पिता पुत्रं न मुञ्चति॥
mucyate bandhanāt puṣpaṃ phalaṃ vṛkṣāt pramucyate| kliśyannapi sutaṃ snehaiḥ pitā putraṃ na muñcati||
The flower is seen to drop down from the stalk. The fruit is seen to drop down from the tree. But the father, in whatever difficulty he may be, moved by parental affection, never leaves the son.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.24
एतद् विचिन्तितं तावत् पुत्रस्य पितृगौरवम्। पिता नाल्पतरं स्थानं चिन्तयिष्यामि मातरम्॥
etad vicintitaṃ tāvat putrasya pitṛgauravam| pitā nālpataraṃ sthānaṃ cintayiṣyāmi mātaram||
These then are my thoughts upon the respect due from the son to the father. The father is not an ordinary object to the son, I shall now think upon the mother.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.25
यो ह्ययं मयि संघातो मयत्वे पाञ्चभौतिकः। यस्य मे जननी हेतुः पावकस्य यथारणिः॥
yo hyayaṃ mayi saṃghāto mayatve pāñcabhautikaḥ| yasya me jananī hetuḥ pāvakasya yathāraṇiḥ||
Of this the mother is the principal cause of those union of the five elements in me due to my birth as a human being, as the fire-sticks of fire.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.26
माता देहारणिः पुंसां सर्वस्यार्तस्य निर्वृतिः। मातृलोभे सनाथत्वमनाथत्वं विपर्यये॥
mātā dehāraṇiḥ puṃsāṃ sarvasyārtasya nirvṛtiḥ| mātṛlobhe sanāthatvamanāthatvaṃ viparyaye||
The mother is as the fire-stick about the bodies of all men. She is the medicine for all sorts of calamities. The existence of the mother grants protection to one; the reverse deprives one of all protection.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.27
न च शोचति नाप्येनं स्थाविर्यमपकर्षति। श्रिया हीनोऽपि यो गेहमम्बेति प्रतिपद्यते॥
na ca śocati nāpyenaṃ sthāviryamapakarṣati| śriyā hīno'pi yo gehamambeti pratipadyate||
The man who, thought shorn of prosperity, enters his house uttering the words-0 mother!-does not suffer from grief. Nor does decrepitude ever attack him.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.28
पुत्रपौत्रोपपन्नोऽपि जननीं यः समाश्रितः। अपि वर्षशतस्यान्ते स द्विहायनवच्चरेत्॥
putrapautropapanno'pi jananīṃ yaḥ samāśritaḥ| api varṣaśatasyānte sa dvihāyanavaccaret||
A person whose mother exists, even if he has sons and grandsons and even if he is a hundred years old, looks like a child of two.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.29
समर्थं वासमर्थं वा कृशं वाप्यकृशं तथा। रक्षत्येव सुतं माता नान्यः पोष्टा विधानतः॥
samarthaṃ vāsamarthaṃ vā kṛśaṃ vāpyakṛśaṃ tathā| rakṣatyeva sutaṃ mātā nānyaḥ poṣṭā vidhānataḥ||
Able or disabled, lean or robust, the son is always protected by the mother. None else, according to the Scripture, is the son's protector.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.30
तदा स वृद्धो भवति तदा भवति दुःखितः। तदा शून्यं जगत् तस्य यदा मात्रा वियुज्यते॥
tadā sa vṛddho bhavati tadā bhavati duḥkhitaḥ| tadā śūnyaṃ jagat tasya yadā mātrā viyujyate||
When the mother leaves him then does the son become old, then does he become stricken with grief, then does the world look empty in his eyes.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.31
नास्ति मातृसमा छाया नास्ति मातृसमा गतिः। नास्ति मातृसमं त्राणं नास्ति मातृसमा प्रिया॥
nāsti mātṛsamā chāyā nāsti mātṛsamā gatiḥ| nāsti mātṛsamaṃ trāṇaṃ nāsti mātṛsamā priyā||
There is no shelter like the mother. There is no refuge like the mother. There is no defence like the mother. There is no one dearer than the mother.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.32
कुक्षिसंधारणाद् धात्री जननाज्जननी स्मृता। अङ्गानां वर्धनादम्बा वीरसूत्वेन वीरसूः॥
kukṣisaṃdhāraṇād dhātrī jananājjananī smṛtā| aṅgānāṃ vardhanādambā vīrasūtvena vīrasūḥ||
For having borne him in her womb the mother is the son's Dhatri. For having been the principal cause of his birth, she is his Janani. For having reared his young limbs, she is called Amva. For giving birth to a child possessed of courage, she is called Virasu.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.33
शिशोः शुश्रूषणाच्छुश्रूर्माता देहमनन्तरम्। चेतनावान् नरो हन्याद् यस्य नासुषिरं शिरः॥
śiśoḥ śuśrūṣaṇācchuśrūrmātā dehamanantaram| cetanāvān naro hanyād yasya nāsuṣiraṃ śiraḥ||
For nursing and loO king after the son, she is called Shushru. The mother is one's own body. What rational man is there who would kill his mother to whose care only his own head did not lie on the street like a dry gourd?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.34
दम्पत्योः प्राणसंश्लेषे योऽभिसंधिः कृतः किल। तं माता च पिता चेति भूतार्थो मातरि स्थितः॥
dampatyoḥ prāṇasaṃśleṣe yo'bhisaṃdhiḥ kṛtaḥ kila| taṃ mātā ca pitā ceti bhūtārtho mātari sthitaḥ||
When husband and wife unite themselves for procreation, the desire for a son is cherished by both, but about its fruition more depends upon the mother than on the father.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.35
माता जानाति यद्गोत्रं माता जानाति यस्य सः। मातुर्भरणमात्रेण प्रीतिः स्नेहः पितुः प्रजाः॥
mātā jānāti yadgotraṃ mātā jānāti yasya saḥ| māturbharaṇamātreṇa prītiḥ snehaḥ pituḥ prajāḥ||
The mother knows the family in which the son is born and the father who has begotten him. From the time of conception the mother beings to show affection to her child and find joy in him. On the other hand, the Scriptures hold that the issue belong to the father only.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.36
पाणिबन्धं स्वयं कृत्वा सह धर्ममुपेत्य च। यदा यास्यन्ति पुरुषाः स्त्रियो नार्हन्ति वाच्यताम्॥
pāṇibandhaṃ svayaṃ kṛtvā saha dharmamupetya ca| yadā yāsyanti puruṣāḥ striyo nārhanti vācyatām||
If men, after taking wives and pledging themselves to acquire religious merit without being dissociated from them, seek union with other people's wives, they then cease to deserve respect.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.37
भरणाद्धि स्त्रियो भर्ता पालनाद्धि पतिस्तथा। गुणस्यास्य निवृत्तौ तु न भर्ता न पुनः पतिः॥
bharaṇāddhi striyo bhartā pālanāddhi patistathā| guṇasyāsya nivṛttau tu na bhartā na punaḥ patiḥ||
The husband, because he maintains the wife, is called Bharta, and he is called Pati, because he protects her. When he fails to discharge these two functions, he ceases to both Bhartri and Pati.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.38
एवं स्त्री नापरानोति नर एवापराध्यति। व्युच्चरंश्च महादोषं नर एवापराध्यति॥
evaṃ strī nāparānoti nara evāparādhyati| vyuccaraṃśca mahādoṣaṃ nara evāparādhyati||
Then again woman can commit no fault. It is man only who commits commits faults. By committing an act of adultery, the man only becomes sullied with sin.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.39
स्त्रिया हि परमो भर्ता दैवतं परमं स्मृतम्। तस्यात्मना तु सदृशमात्मानं परमं ददौ॥
striyā hi paramo bhartā daivataṃ paramaṃ smṛtam| tasyātmanā tu sadṛśamātmānaṃ paramaṃ dadau||
It has been said that the husband is the highest object with the wife and the highest god to her. My mother resigned her sacred person to one who came to her in the shape of hcr own husband.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.40
नापराधोऽस्ति नारीणां नर एवापराध्यति। सर्वकार्यापराध्यत्वान्नापराध्यन्ति चाङ्गनाः॥
nāparādho'sti nārīṇāṃ nara evāparādhyati| sarvakāryāparādhyatvānnāparādhyanti cāṅganāḥ||
Women can commit no sin. It is man who becomes sullied with sin. Indeed, on account of the natural weakness of the sex as shown in every act, and their liability to solicitation, women cannot be considered as offenders.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.41
यश्च नोक्तोऽथ निर्देशः स्त्रिया मैथुनतृप्तये। तस्य स्मारयतो व्यक्तमधर्मो नास्ति संशयः॥
yaśca nokto'tha nirdeśaḥ striyā maithunatṛptaye| tasya smārayato vyaktamadharmo nāsti saṃśayaḥ||
Then again the sinfulness is evident of Indra himself who made the recollection of the request that had been made to him in days of yore by woman. There is no doubt that my mother is sinless.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.42
एवं नारी मातरं च गौरवे चाधिके स्थिताम्। अवध्यां तु विजानीयुः पशवोऽप्यविचक्षणाः॥
evaṃ nārī mātaraṃ ca gaurave cādhike sthitām| avadhyāṃ tu vijānīyuḥ paśavo'pyavicakṣaṇāḥ||
She whom I have been ordered to kill is a woman. That woman is again my own mother. She occupies, therefore, a place of greater respect. The very beasts which are irrational, know that the mother should not be killed.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.43
देवतानां समावायमेकस्थं पितरं विदुः। मानां देवातनां च स्नेहादभ्येति मातरम्॥
devatānāṃ samāvāyamekasthaṃ pitaraṃ viduḥ| mānāṃ devātanāṃ ca snehādabhyeti mātaram||
The father must be known to be a combination of all the gods together. The mother, however, is a combination of all mortal creatures and all the gods.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.44
एवं विमृशतस्तस्य चिरकारितया बहु। दीर्घ कालो व्यतिक्रान्तस्ततोऽस्याभ्यागमत् पिता॥
evaṃ vimṛśatastasya cirakāritayā bahu| dīrgha kālo vyatikrāntastato'syābhyāgamat pitā||
On account of his habit of reflecting long before acting, Gautama's son Chirakarin, by thinking thus, passed a long time. After many days, his father Gautama came back.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.45
मेधातिथिर्महाप्राज्ञो गौतमस्तपसि स्थितः। विमृश्य तेन कालेन पन्याः संस्थाव्यतिक्रमम्॥
medhātithirmahāprājño gautamastapasi sthitaḥ| vimṛśya tena kālena panyāḥ saṃsthāvyatikramam||
Gifted with great wisdom, Medhatithi of Gautama's race. Practising penances, returned, convinced, after having meditated for that long time, of the impropriety of the punishment he had ordered to be inflicted upon his wife.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.46
सोऽब्रवीद् भृशंसंतप्तो दुःखेनाश्रूणि वर्तयन्। श्रुतधैर्यप्रसादेन पश्चात्तापमुपागतः॥
so'bravīd bhṛśaṃsaṃtapto duḥkhenāśrūṇi vartayan| śrutadhairyaprasādena paścāttāpamupāgataḥ||
Burning with grief and shedding profuse tears, for repentance had come to hiin on account of the wholesome effects of that calmness of temper which is caused by a knowledge of the scriptures, he said:-
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.47
आश्रमं मम सम्प्राप्तस्त्रिलोकेशः पुरंदरः। अतिथिव्रतमास्थाय ब्राह्मणं रूपमास्थितः॥
āśramaṃ mama samprāptastrilokeśaḥ puraṃdaraḥ| atithivratamāsthāya brāhmaṇaṃ rūpamāsthitaḥ||
The lord of the three worlds, viz., Purandara, came to my asylum, in the guise of a Brahmana asking for hospitality.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.48
स मया सान्त्वितो वाग्भिः स्वागतेनाभिपूजितः। अर्घ्यं पाद्यं यथान्यायं मया च प्रतिपादितः॥
sa mayā sāntvito vāgbhiḥ svāgatenābhipūjitaḥ| arghyaṃ pādyaṃ yathānyāyaṃ mayā ca pratipāditaḥ||
He was received by me with becoming words, and welcomed and presented in due form with water to wash his feet and the usual offerings of the Arghya. I also gave him the rest he had asked for.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.49
परवानस्मि चेत्युक्तः प्रणयिष्यति तेन च। अत्र चाकुशले जाते स्त्रिया नास्ति व्यतिक्रमः॥
paravānasmi cetyuktaḥ praṇayiṣyati tena ca| atra cākuśale jāte striyā nāsti vyatikramaḥ||
I further told him that I had acquired a protector in him, I thought that such conduct on my part would make him treat me as a friend. When, however, not-withstanding all this, he misbehaved himself, my wife Ahalya could not be considered to have committed any sin.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.50
एवं न स्त्री न चैवाहं नाध्वगस्त्रिदशेश्वरः। अपराध्यति धर्मस्य प्रमादस्त्वपराध्यति॥
evaṃ na strī na caivāhaṃ nādhvagastridaśeśvaraḥ| aparādhyati dharmasya pramādastvaparādhyati||
It seems that neither my wife, nor myself, nor Indra himself who while passing through the firmament had seen my wife, could he held to have committed any sin. The blame really is the result of the carelessness of my Yoga power.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.51
ईर्ष्याजं व्यसनं प्राहुस्तेन चैवोर्ध्व रेतसः। ईर्ष्णया त्वहमाक्षिप्तो मग्नो दुष्कृतसागरे॥
īrṣyājaṃ vyasanaṃ prāhustena caivordhva retasaḥ| īrṣṇayā tvahamākṣipto magno duṣkṛtasāgare||
The sages have said that all calamities originate from envy, which, in its turn, springs from mistaken judgement. By that envy, also, I have been dragged from where I was plunged into an ocean of sin.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.52
हत्वा साध्वी च नारी च व्यसनित्वाच्च वासिताम्। भर्तव्यत्वेन भार्यां च को न मां तारयिष्यति॥
hatvā sādhvī ca nārī ca vyasanitvācca vāsitām| bhartavyatvena bhāryāṃ ca ko na māṃ tārayiṣyati||
Alas, I have killed a woman,-a woman who is again my wife-one, who, on account of her sharing her husband's misfortunes passed by the name of Vasita, one, who was called Bharya owing to my obligation for maintaining her, Who is there who can save me from this sin ?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.53
अन्तरेण मयाऽऽज्ञप्तश्चिरकारीत्युदारधीः। यद्यद्य चिरकारी स्यात् स मां त्रायेत पातकात्॥
antareṇa mayā''jñaptaścirakārītyudāradhīḥ| yadyadya cirakārī syāt sa māṃ trāyeta pātakāt||
Acting carelessly I ordered the great Chirakarin! If on the present occasion he proves true to his name then may he save me from this sin.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.54
चिरकारिक भद्रं ते भद्रं ते चिरकारिक। यद्यद्य चिरकारी त्वं ततोऽसि चिरकारिकः॥
cirakārika bhadraṃ te bhadraṃ te cirakārika| yadyadya cirakārī tvaṃ tato'si cirakārikaḥ||
Twice blessed be you, O Chirakarin! If on this occasion you have delayed accomplishing the work, then are you truly worthy of your name!
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.55
त्राहि मां मातरं चैव तपो यच्चार्जितं मया। आत्मानं पातकेभ्यश्च भवाद्य चिरकारिकः॥
trāhi māṃ mātaraṃ caiva tapo yaccārjitaṃ mayā| ātmānaṃ pātakebhyaśca bhavādya cirakārikaḥ||
Save me, and your mother, and the penances I have won, as also your own self, from grave sins:-Be you truly a Chirakarika to-day!
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.56
सहजं चिरकारित्वमतिप्रज्ञतया तव। सफलं तत् तथा तेऽस्तु भवाद्य चिरकारिकः॥
sahajaṃ cirakāritvamatiprajñatayā tava| saphalaṃ tat tathā te'stu bhavādya cirakārikaḥ||
Ordinarily, on account of your great wisdom you take a long time for reflection before performing any act. Let not you conduct be otherwise to-day! Be you a true Chirakarika to-day.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.57
चिरमाशंसितो मात्रा चिरं गर्भेण धारितः। सफलं चिरकारित्वं कुरु त्वं चिरकारिक॥
ciramāśaṃsito mātrā ciraṃ garbheṇa dhāritaḥ| saphalaṃ cirakāritvaṃ kuru tvaṃ cirakārika||
Your mother had expected you coming for a long time. For a long time did she carry you in her womb. O Chirakarika, let your habit of reflecting long before acting yield beneficial results to-day!
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.58
चिरायते च संतापाच्चिरं स्वपिति वारितः। तु :खितः। आवयोश्चिरसंतापादवेक्ष्य चिरकारिकः॥
cirāyate ca saṃtāpācciraṃ svapiti vāritaḥ| tu :khitaḥ| āvayościrasaṃtāpādavekṣya cirakārikaḥ||
Perhaps, my son Chirakarika is delaying today, anticipating the sorrow it would cause me! Perhaps, he is sleeping over that order, bearing it in his heart. Perhaps, he is delaying, anticipating the grief it would cause both him and me, and thinking upon the circumstances of the case!-
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.59
एवं स दुःखितो राजन् महर्षिगौतमस्तदा। चिरकारि ददर्शाथ पुत्रं स्थितमथान्तिके॥
evaṃ sa duḥkhito rājan maharṣigautamastadā| cirakāri dadarśātha putraṃ sthitamathāntike||
Repenting in this way, O king, the great Rishi Guatama then saw his son Chirakarin sitting near him.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.60
चिरकारी पितरं दृष्ट्वा परमदुः शस्त्रं त्यक्त्वा ततो मूर्धा प्रसादायोपचक्रमे॥
cirakārī pitaraṃ dṛṣṭvā paramaduḥ śastraṃ tyaktvā tato mūrdhā prasādāyopacakrame||
Seeing his father return to their house, the son Chirakarin, laden with grief, cast away the weapon and bowing his head began to pacify Gautama.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.61
गौतमस्तं ततो दृष्ट्वा शिरसा पतितं भुवि। पत्नीं चैव निराकारां परामभ्यागमन्मुदम्॥
gautamastaṃ tato dṛṣṭvā śirasā patitaṃ bhuvi| patnīṃ caiva nirākārāṃ parāmabhyāgamanmudam||
Seeing his son prostrated before him with bent head, and seeing also his wife almost petrified with shame, the Rishi became filled with great joy.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.62
न हि सा तेन सम्भेदं पत्नी नीता महात्मना। विजने चाश्रमस्थेन पुत्रश्चापि समाहितः॥
na hi sā tena sambhedaṃ patnī nītā mahātmanā| vijane cāśramasthena putraścāpi samāhitaḥ||
From the time the great Rishi, living in that solitary hermitage did not live separately from his wife or his careful son.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.63
हन्या इति समादेशः शस्त्रपाणै सुते स्थिते। विनीते प्रसवत्यर्थे विवासे चात्मकर्मसु॥
hanyā iti samādeśaḥ śastrapāṇai sute sthite| vinīte prasavatyarthe vivāse cātmakarmasu||
Having made the command that his wife should be killed he had gone away from his asylum for accomplishing some object of his own. Since then his son had stood in an humble manner, weapon in hand, for satisfying that command on his mother.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.64
बुद्धिशासीत् सुतं दृष्ट्वा पितुरचरणयोर्नतम्। शस्त्रग्रहणचापल्यं संवृणोति भयादिति॥
buddhiśāsīt sutaṃ dṛṣṭvā pituracaraṇayornatam| śastragrahaṇacāpalyaṃ saṃvṛṇoti bhayāditi||
Seeing that son prostrated at his feet, the father thought that, filled with fear, he was asking for pardon for the offence he had perpetrated in taking up a weapon.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.65
ततः पित्रा चिरं स्तुत्वा चिरं चाघ्राय मूर्धनि। चिरं दो• परिष्वज्य चिरं जीवेत्युदाहृतः॥
tataḥ pitrā ciraṃ stutvā ciraṃ cāghrāya mūrdhani| ciraṃ do• pariṣvajya ciraṃ jīvetyudāhṛtaḥ||
The father praised his son for a long time, and smelt his head for a long time, and embraced him for a long time, and blessed him, uttering the words-Do you live long.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.66
एवं स गौतमः पुत्रं प्रीतिहर्षगुणैर्युतः। अभिनन्द्य महाप्राज्ञ इदं वचनमब्रवीत्॥
evaṃ sa gautamaḥ putraṃ prītiharṣaguṇairyutaḥ| abhinandya mahāprājña idaṃ vacanamabravīt||
Then, filled with joy and contented with what had taken place, Gautama, O you of great Wisdom, said to his son.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.67
चिरकारिक भद्रं ते चिरकारी चिरं भव। चिराय यदि ते सौम्य चिरमस्मि न दुःखितः॥
cirakārika bhadraṃ te cirakārī ciraṃ bhava| cirāya yadi te saumya ciramasmi na duḥkhitaḥ||
Blessed be you, O Chirakarika! Do you always think long before acting! By your delay in carrying out my command you have to-day made me happy for ever!
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.68
गाथाश्चाप्यब्रवीद् विद्वान् गौतमो मुनिसत्तमः। चिरकारिषु धीरेषु गुणोद्देशसमाश्रयाः॥
gāthāścāpyabravīd vidvān gautamo munisattamaḥ| cirakāriṣu dhīreṣu guṇoddeśasamāśrayāḥ||
That learned and best of Rishis then saying these verses upon the subject of the merits of such cool men as think for a long time before doing any work,-
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.69
चिरेण मित्रं बघ्नीयाच्चिरेण च कृतं त्यजेत्। चिरेण हि कृतं मित्रं चिरं धारणमर्हति॥
cireṇa mitraṃ baghnīyāccireṇa ca kṛtaṃ tyajet| cireṇa hi kṛtaṃ mitraṃ ciraṃ dhāraṇamarhati||
If it be the death of a friend, one should perform it after a long time. If one has to give up a project already begun, he should do it after a long time. A friendship that is contracted after a long examination lasts for a long time.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.70
रागे दर्पे च माने च द्रोहे पापे च कर्मणि। अप्रिये चैव कर्तव्ये चिरकारी प्रशस्यते॥
rāge darpe ca māne ca drohe pāpe ca karmaṇi| apriye caiva kartavye cirakārī praśasyate||
In yielding to anger, to arrogance, to pride, to disputes, to sinful deeds, and in performing all disagreeable works, he who delays long, deserves praise!
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.71
बन्धूनां सुहृदां चैव भृत्यानां स्त्रीजनस्य च। अव्यक्तेष्वपराधेषु चिरकारी प्रशस्यते॥
bandhūnāṃ suhṛdāṃ caiva bhṛtyānāṃ strījanasya ca| avyakteṣvaparādheṣu cirakārī praśasyate||
When the offence is not distinctly proved against a relative, a friend, a servant, or a wife, he who thinks long before inflicting the punishment, is praised.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.72
एवं स गौतमस्तत्र प्रीतः पुत्रस्य भारत। कर्मणा तेन कौरव्य चिरकारितया तथा॥
evaṃ sa gautamastatra prītaḥ putrasya bhārata| karmaṇā tena kauravya cirakāritayā tathā||
Thus, O Bharata, was Gautama pleased with his son, O you of Kuru's race or that act of delay on the latter's part in satisfying the former's order.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.73
एवं सर्वेषु कार्येषु विमृश्य पुरुषस्ततः। चिरेण निश्चयं कृत्वा चिरं न परितप्यते॥
evaṃ sarveṣu kāryeṣu vimṛśya puruṣastataḥ| cireṇa niścayaṃ kṛtvā ciraṃ na paritapyate||
In all deeds a man should, in this wise, think for a long time and then settle what he should do. By acting thus one is sure to avoid grief for a long time.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.74
चिरं धारयते रोष चिरं कर्म नियच्छति। पश्चात्तापकरं कर्म न किंचिदुपपद्यते॥ चिरं वृद्धानुपासीत चिरमन्वास्य पूजयेत्। चिरं धर्मं निषेवेत कुर्याच्चान्वेषणं चिरम्॥
ciraṃ dhārayate roṣa ciraṃ karma niyacchati| paścāttāpakaraṃ karma na kiṃcidupapadyate|| ciraṃ vṛddhānupāsīta ciramanvāsya pūjayet| ciraṃ dharmaṃ niṣeveta kuryāccānveṣaṇaṃ ciram||
That man who nurses his anger for a long time, who thinks long before doing any work, never does any act which produces repentance. One should wait for a long time upon the aged, and sitting near them show them respect. One should satisfy his duties for a long time and be engaged for a long time in determining them.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.75
चिरमन्वास्य विदुषश्चिरं शिष्टान् निषेव्य च। चिरं विनीय चात्मानं चिरं यात्यनवज्ञताम्॥
ciramanvāsya viduṣaściraṃ śiṣṭān niṣevya ca| ciraṃ vinīya cātmānaṃ ciraṃ yātyanavajñatām||
Serving for a long time the learned, and reverentially serving for a long time those who are good in conduct and keeping one's soul for a long while under proper control, one succeeds in enjoying the respect of the world for a long time.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.76
ब्रुवतश्च परस्यापि वाक्यं धर्मोपसंहितम्। चिरं पृष्टोऽपि च ब्रूयाच्चिरं न परितप्यते॥
bruvataśca parasyāpi vākyaṃ dharmopasaṃhitam| ciraṃ pṛṣṭo'pi ca brūyācciraṃ na paritapyate||
One instructing others on the subject of religion and duty, should, when asked by another for information on those subjects, take a long time to think before giving an answer. He will not then repent.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 93.77
उपास्य बहुलास्तस्मिन्नाश्रमे सुमहातपाः। समाः स्वर्गं गतो विप्रः पुत्रेण सहितस्तदा॥
upāsya bahulāstasminnāśrame sumahātapāḥ| samāḥ svargaṃ gato vipraḥ putreṇa sahitastadā||
Regarding Gautama of austere penances, that Rishi, having worshipped the gods for a long while in that asylum of his, at last went up to heaven with his son.
— tr. M.N. Dutt (1891–96) (public domain)